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Books > Philosophy > Hindu > Vedanta Prabodha - The Most Exhaustive Book Ever Written on Shankaracharya's Advaita Vedanta
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Vedanta Prabodha - The Most Exhaustive Book Ever Written on Shankaracharya's Advaita Vedanta
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Vedanta Prabodha - The Most Exhaustive Book Ever Written on Shankaracharya's Advaita Vedanta
Look Inside the Book
Description
Author’s Note for the New Edition

How is one to begin the study of Vedanta? What are the benefits of studying Vedanta? have been the intriguing questions one faces in life. The universe is limitless, unimaginably complex and variegated. "Whence it has come? Why it has come? What exactly is it's intrinsic nature?" are questions that spontaneously arise in the mind of the observer. They are not answerable by inference as known to Science. It is only the Vedas-Vedanta that can answer them.

The opening chapters in this book (Anubandha Chatustaya, Sadhana Chatustaya, Guru, and Pramanas) will reinforce the readers' ardent interest with basic constructs required for a disciplined study of Vedanta, The detailed discussions in the chapters will not "only provide the reader with good clarity about the procedure to study Vedanta but also clarify the ultimate benefit of studying Vedanta. Vedas say unequivocally, that the Brahman is the ultimate cause of the Universe and is the one without a second. It is absolutely indescribable.

The extensive discussions in the chapters on Jagat, Brahman, Jiva, Moksha and Sadhana Prakaranam, enumerates the quintessential parameters required to actually realize that Brahman is the ultimate cause of the universe. In each aeon called Kalpa, the universe is born out of Brahman, lives in Brahman and dissolves in Brahman. Therefore, Brahman is the intrinsic nature of the universe. The universe is changing-Asatya, but Brahman is unchanging-Satya. It goes even beyond and says that the observer of the universe is himself Brahman and one who realizes it attains total freedom from all bondage.

The detailed chapters on Maya and Avidya carefully clarifies that Maya [Prakrti] is Brahman's intrinsic power by which It assumes the form of the universe for the benefit of Jivas and thereby repudiates the hardened perception that Maya and Avidya are synonyms; also that the Universe is an Illusion-Mithya! A pragmatic clarification is given to the confusion about "Mithya Jagat" in the discussion.

Bhagavan Sankara has written the Prasthanatraya Bhasyas elucidating this thesis. The presentation of Bhagavan Sri Sankara's description of the universe as Mithya-Anirvacaniya-Asatya at three different levels of teaching invokes and at the same time provokes the prime attention of the reader. These adjectives are exclusively different. Thinking that they refer to the same idea, some people have stuck to the adjective Mithya and then tried to reconcile the other two with it using logic that is sometimes funny and sometimes exasperating. Nothing in the Bhasyas needs to be reconciled by devious logic. Bhasyas are already complete, immaculate and unambiguous. The authentic content in this book maintains thorough compliance to references from the Vedas and Bhagavan Sri Sankara's Prasthanatraya Bhasyas. This book exhibits the seamlessness of Sri Sankara's presentation, which .. helps the reader to plunge into Sadhana with conviction.

As a special mention, Jasjit Mansingh, an acclaimed author deserves credit for shaping this English edition aesthetically and with immense proof reading while also adding valuable corrections to the English vocabulary used in the book. Her selfless devotion and dedication in preparing the book for publishing is highly commendable.

Possessed with the responsibility to bring out this new edition of Vedanta Prabodha in its present form, Chi.Srihari has ardently striven to meet the expectations at various levels during proof reading, and editing, thus making the script error free for publishing.

My prayers to lord Narayana to bless one and all with good health, prosperity and peace.

Contents

  Author's Note for the new edition xv-xvi
  The Essential Teachings of Adya Sankaracarya xviii-xxi
  What did Sankara Really Teach? xxii-xxvii
  Dedication 1
  Introductory Prakaranam 2
Chapter 1 Anubandha Catustaya 3-6
  Subject Matter  
  Benefit  
  The Linkage  
  Adhikari - the eligible student seeker  
Chapter 2 Sadhana Catustaya Sampatti 7-11
  Nitya-Anitya Vastu Viveka  
  Dispassion  
  Samadi Satka  
  Mumuksutva  
  One Doubt  
  Who are all entitled for Moksa?  
Chapter 3 Guru 12-15
  The need for a Guru  
  Characteristics of a Guru  
  How to get the Sadguru?  
  Service to the Guru  
  A word of caution  
Chapter 4 Pramana- Means of Knowledge 16-23
  Triputi: Three fold factors  
  Pratyaksa Pramanam: Sense Perception as a means  
  Anumana Pramanam: Inference as a means  
  Upamana Pramanam: Analogy as a means  
  Arthapatti Pramanam: Presumption as a means  
  Agama Pramanam: Word ofGodlVerbal Testimony as a means  
  Another Pramana of the Mimamsakas  
  Jagat Prakaranam 24
Chapter 5 Other Theories 25-36
  An Unperceived Cause of the Jagat exists  
  Three causes  
  Buddhists view  
  Mimamsaka's Logic  
  Vaisesikas's Theory  
  Naiyyayika's Theory  
  Sankhya Thesis  
  Modem Arguments  
  The Role of Logic in this discussion  
  The Limitations of Logic  
  The complete Logic  
Chapter 6 The Vedic Theory 37-47
  Brahman is the Nimitta of the Jagat  
  Brahman is the Up adana Karana of the Jagat  
  Upadana or Antaryamin?  
  Vacarambhana - Namadheya  
  Cause-Effect Non-difference  
Chapter 7 Brahman - The Cause 48-58
  Idea to be remembered  
  Non-difference of Eater (enjoyer) - Eaten (enjoyed)  
  Unachieved SelfInterest  
  Objection that Brahman has no Sahakari  
  The objection that the Brahman has no limbs  
  Objection of Purposelessness of Creation  
  Is the Brahman biased and cruel?  
  Objection regarding distinctiveness  
  Can inert objects come out of Cetana?  
  Whose thesis is to be accepted?  
  Objection of Brahman having parts  
  Upadhi  
Chapter 8 Maya 59-70
  The example  
  What is Maya?  
  Synonyms of Maya  
  Apara and Para Prakrtis  
  Maya Subservient to Brahman  
  Four- faced Brahma  
  Process of Creation  
  Dissolution  
  Maya is Eternal  
  Maya is Anirvacanrya  
  Maya is non-different from Brahman  
  Summary of Jagat Prakaranam 71
  Brahma Prakaranam 72
Chapter 9 Brahman, Separate From The Jagat 73-84
  Visesana - Laksana  
  The Existent Attributes  
  Non-existent attributes  
  Brahman is Satya  
  The Illusory Wodd  
  Three Satyas  
  Lens example  
  Transcendental Satya  
  Transactional Satya  
  Virtual Satya  
  Brahman is Jnana  
  Is Brahman Sarvajfia or Not?  
  Brahman is Ananta  
  The Experience of the Jnana  
  The Experience of the Jnana  
Chapter 10 The Attributelles Brahman 85-96
  The Unqualified Brahman  
  The Reason for Brahman's Featurelessness  
  Is the Jagat Existent or Non-existent?  
  Doubt Regarding two imaginations  
  Adhyaropa-Apavada  
  Summary of Brahmaprakaranam 97
  Jiva Prakaranam 98
Chapter 11 Analysis of the Three Bodies 99-112
  Gross Body  
  The Gross Body is not me  
  Subtle Body  
  The Five Pranas  
  The Antahkarana  
  The Five Jfianendriyas  
  The Five Karrnendriyas  
  The Subtle body is not me  
  Causal Body  
  Vidya Karma Piirva Prajfia  
  Sancita, Prarabdha, Agami  
  Process of Death  
  The Process of Rebirth  
Chapter 12 Avidya 113-157
  JIva's wrong identification  
  Where else to find Jiva Svarupa?  
  Determination of the Svariipa  
  Agama's Answer  
  Is Jiva an Amsa of Brahman?  
  Definition of Avidya and Adhyasa  
  Effect of Maya is the support of Adhyasa  
  Adhyasa is the cause of danger  
  Is Avidya an existent entity or merely absence of Vidya?  
  Buddhi is Dharmi, Vidya is Pratiygi  
  Avidya is beginningless  
  Avidya is endless  
  Avidya belongs to whom? Maya belongs to whom?  
  Motivaton for Creation comes from Avidya  
  The Meaning of the Word Avidyakalpita Illusion  
  Avidya Laksana Prakrti  
  Avidyatrnika Hi Blja Saktih  
  Which is the cause of Jagat - Maya or Avidya?  
  The two examples  
  Maya and A vidya not synonymous  
Chapter 13 Jagrat, Svapna and Susupti 158-182
  Wakefulness  
  Jyoti  
  What is Svapna?  
  The Dream Jagat  
  Dream: Junction of the worlds here and hereafter  
  Who creates Dreams?  
  Does Jy6ti Belong to the body?  
  Svapna Jyoti- Not of the body  
  Jyoti is of the Atman  
  Qualified Jfiana is Through Indriyas  
  Atman is Not unknown  
  The Facility with Dreams  
  Susupti  
  Where is the Jiva in Susupti?  
  The Non-dual State  
  This is Paramananda (Highest Bliss)  
  Analysis of Ananda  
  The levels of Ananda  
  The Nature of grief  
  One's Svarupa is the same as in Susupti  
  One's Identity with Brahman  
  Proof of Brahman-Arman Identity  
  Why not qualified awareness?  
  Unwareness of even oneself  
  An example  
  The question of Avidya in Susupti  
  Objections for Avidya's non-existence  
  A vidya exists, but not Adhyasa in Susupti  
Chapter 14 Turiya 183-203
  Saksi  
  Sankhya-Yoga  
  Right Realization is Sarvatamabhava  
  Examples  
  Sublimation of the world  
  Samasti- Vyasti  
  Vaisvanaratma  
  Taijsatrna  
  Prajfiatma  
  Turiya  
  Some doubts  
  Omkara  
Chapter 15 The Analysis of Five Sheaths 204-212
  Transactions in Vyasti  
  The Nature of the Analysis  
  Annamayatma (Vya~ti)  
  Pranamayatma (Vyasti)  
  Manomayatma (Vyasti)  
  Vijfianamayatma (Vyasti)  
  Anandamayatma (Vyasti)  
  Upasafikramana of Samasti Atmans  
  Ananda-Anandl  
  Upasana Meditation on Sarnasti Atma  
  Summary of Jiva Prakaranam 213
  Sadhana Prakaranam 214
Chapter 16 Moksa 215-219
  What is Moksa?  
  Moksa is only through Jfiana  
  Jnana is not a result of Karma  
Chapter 17 Sannyasa 220-226
  Veda permits Sannyasa  
  Vidvat Sannyasa  
  Karma of Jnani  
  Vividisa Sannyasa  
  The rules of Vividisa Sannyasa  
  Slipping from Sannyasa  
Chapter 18 Upasana 227-229
  What is Upasana?  
  Relation with Alambana  
  Upasana of Pratika  
Chapter 19 Karma 230-238
  Feature of the Veda  
  The Creation of Varnas  
  Varna Dharma  
  Asrama Dharma  
  Karma  
  Can Karma lead to Moksa?  
  Path of Moksa - One or Several?  
  Bhakti  
  Summary of Sadhana Prakaranam 239
  Epilogue 240-246
  Index 247-251
Sample Page








Vedanta Prabodha - The Most Exhaustive Book Ever Written on Shankaracharya's Advaita Vedanta

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2019
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English
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Pages:
278
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Author’s Note for the New Edition

How is one to begin the study of Vedanta? What are the benefits of studying Vedanta? have been the intriguing questions one faces in life. The universe is limitless, unimaginably complex and variegated. "Whence it has come? Why it has come? What exactly is it's intrinsic nature?" are questions that spontaneously arise in the mind of the observer. They are not answerable by inference as known to Science. It is only the Vedas-Vedanta that can answer them.

The opening chapters in this book (Anubandha Chatustaya, Sadhana Chatustaya, Guru, and Pramanas) will reinforce the readers' ardent interest with basic constructs required for a disciplined study of Vedanta, The detailed discussions in the chapters will not "only provide the reader with good clarity about the procedure to study Vedanta but also clarify the ultimate benefit of studying Vedanta. Vedas say unequivocally, that the Brahman is the ultimate cause of the Universe and is the one without a second. It is absolutely indescribable.

The extensive discussions in the chapters on Jagat, Brahman, Jiva, Moksha and Sadhana Prakaranam, enumerates the quintessential parameters required to actually realize that Brahman is the ultimate cause of the universe. In each aeon called Kalpa, the universe is born out of Brahman, lives in Brahman and dissolves in Brahman. Therefore, Brahman is the intrinsic nature of the universe. The universe is changing-Asatya, but Brahman is unchanging-Satya. It goes even beyond and says that the observer of the universe is himself Brahman and one who realizes it attains total freedom from all bondage.

The detailed chapters on Maya and Avidya carefully clarifies that Maya [Prakrti] is Brahman's intrinsic power by which It assumes the form of the universe for the benefit of Jivas and thereby repudiates the hardened perception that Maya and Avidya are synonyms; also that the Universe is an Illusion-Mithya! A pragmatic clarification is given to the confusion about "Mithya Jagat" in the discussion.

Bhagavan Sankara has written the Prasthanatraya Bhasyas elucidating this thesis. The presentation of Bhagavan Sri Sankara's description of the universe as Mithya-Anirvacaniya-Asatya at three different levels of teaching invokes and at the same time provokes the prime attention of the reader. These adjectives are exclusively different. Thinking that they refer to the same idea, some people have stuck to the adjective Mithya and then tried to reconcile the other two with it using logic that is sometimes funny and sometimes exasperating. Nothing in the Bhasyas needs to be reconciled by devious logic. Bhasyas are already complete, immaculate and unambiguous. The authentic content in this book maintains thorough compliance to references from the Vedas and Bhagavan Sri Sankara's Prasthanatraya Bhasyas. This book exhibits the seamlessness of Sri Sankara's presentation, which .. helps the reader to plunge into Sadhana with conviction.

As a special mention, Jasjit Mansingh, an acclaimed author deserves credit for shaping this English edition aesthetically and with immense proof reading while also adding valuable corrections to the English vocabulary used in the book. Her selfless devotion and dedication in preparing the book for publishing is highly commendable.

Possessed with the responsibility to bring out this new edition of Vedanta Prabodha in its present form, Chi.Srihari has ardently striven to meet the expectations at various levels during proof reading, and editing, thus making the script error free for publishing.

My prayers to lord Narayana to bless one and all with good health, prosperity and peace.

Contents

  Author's Note for the new edition xv-xvi
  The Essential Teachings of Adya Sankaracarya xviii-xxi
  What did Sankara Really Teach? xxii-xxvii
  Dedication 1
  Introductory Prakaranam 2
Chapter 1 Anubandha Catustaya 3-6
  Subject Matter  
  Benefit  
  The Linkage  
  Adhikari - the eligible student seeker  
Chapter 2 Sadhana Catustaya Sampatti 7-11
  Nitya-Anitya Vastu Viveka  
  Dispassion  
  Samadi Satka  
  Mumuksutva  
  One Doubt  
  Who are all entitled for Moksa?  
Chapter 3 Guru 12-15
  The need for a Guru  
  Characteristics of a Guru  
  How to get the Sadguru?  
  Service to the Guru  
  A word of caution  
Chapter 4 Pramana- Means of Knowledge 16-23
  Triputi: Three fold factors  
  Pratyaksa Pramanam: Sense Perception as a means  
  Anumana Pramanam: Inference as a means  
  Upamana Pramanam: Analogy as a means  
  Arthapatti Pramanam: Presumption as a means  
  Agama Pramanam: Word ofGodlVerbal Testimony as a means  
  Another Pramana of the Mimamsakas  
  Jagat Prakaranam 24
Chapter 5 Other Theories 25-36
  An Unperceived Cause of the Jagat exists  
  Three causes  
  Buddhists view  
  Mimamsaka's Logic  
  Vaisesikas's Theory  
  Naiyyayika's Theory  
  Sankhya Thesis  
  Modem Arguments  
  The Role of Logic in this discussion  
  The Limitations of Logic  
  The complete Logic  
Chapter 6 The Vedic Theory 37-47
  Brahman is the Nimitta of the Jagat  
  Brahman is the Up adana Karana of the Jagat  
  Upadana or Antaryamin?  
  Vacarambhana - Namadheya  
  Cause-Effect Non-difference  
Chapter 7 Brahman - The Cause 48-58
  Idea to be remembered  
  Non-difference of Eater (enjoyer) - Eaten (enjoyed)  
  Unachieved SelfInterest  
  Objection that Brahman has no Sahakari  
  The objection that the Brahman has no limbs  
  Objection of Purposelessness of Creation  
  Is the Brahman biased and cruel?  
  Objection regarding distinctiveness  
  Can inert objects come out of Cetana?  
  Whose thesis is to be accepted?  
  Objection of Brahman having parts  
  Upadhi  
Chapter 8 Maya 59-70
  The example  
  What is Maya?  
  Synonyms of Maya  
  Apara and Para Prakrtis  
  Maya Subservient to Brahman  
  Four- faced Brahma  
  Process of Creation  
  Dissolution  
  Maya is Eternal  
  Maya is Anirvacanrya  
  Maya is non-different from Brahman  
  Summary of Jagat Prakaranam 71
  Brahma Prakaranam 72
Chapter 9 Brahman, Separate From The Jagat 73-84
  Visesana - Laksana  
  The Existent Attributes  
  Non-existent attributes  
  Brahman is Satya  
  The Illusory Wodd  
  Three Satyas  
  Lens example  
  Transcendental Satya  
  Transactional Satya  
  Virtual Satya  
  Brahman is Jnana  
  Is Brahman Sarvajfia or Not?  
  Brahman is Ananta  
  The Experience of the Jnana  
  The Experience of the Jnana  
Chapter 10 The Attributelles Brahman 85-96
  The Unqualified Brahman  
  The Reason for Brahman's Featurelessness  
  Is the Jagat Existent or Non-existent?  
  Doubt Regarding two imaginations  
  Adhyaropa-Apavada  
  Summary of Brahmaprakaranam 97
  Jiva Prakaranam 98
Chapter 11 Analysis of the Three Bodies 99-112
  Gross Body  
  The Gross Body is not me  
  Subtle Body  
  The Five Pranas  
  The Antahkarana  
  The Five Jfianendriyas  
  The Five Karrnendriyas  
  The Subtle body is not me  
  Causal Body  
  Vidya Karma Piirva Prajfia  
  Sancita, Prarabdha, Agami  
  Process of Death  
  The Process of Rebirth  
Chapter 12 Avidya 113-157
  JIva's wrong identification  
  Where else to find Jiva Svarupa?  
  Determination of the Svariipa  
  Agama's Answer  
  Is Jiva an Amsa of Brahman?  
  Definition of Avidya and Adhyasa  
  Effect of Maya is the support of Adhyasa  
  Adhyasa is the cause of danger  
  Is Avidya an existent entity or merely absence of Vidya?  
  Buddhi is Dharmi, Vidya is Pratiygi  
  Avidya is beginningless  
  Avidya is endless  
  Avidya belongs to whom? Maya belongs to whom?  
  Motivaton for Creation comes from Avidya  
  The Meaning of the Word Avidyakalpita Illusion  
  Avidya Laksana Prakrti  
  Avidyatrnika Hi Blja Saktih  
  Which is the cause of Jagat - Maya or Avidya?  
  The two examples  
  Maya and A vidya not synonymous  
Chapter 13 Jagrat, Svapna and Susupti 158-182
  Wakefulness  
  Jyoti  
  What is Svapna?  
  The Dream Jagat  
  Dream: Junction of the worlds here and hereafter  
  Who creates Dreams?  
  Does Jy6ti Belong to the body?  
  Svapna Jyoti- Not of the body  
  Jyoti is of the Atman  
  Qualified Jfiana is Through Indriyas  
  Atman is Not unknown  
  The Facility with Dreams  
  Susupti  
  Where is the Jiva in Susupti?  
  The Non-dual State  
  This is Paramananda (Highest Bliss)  
  Analysis of Ananda  
  The levels of Ananda  
  The Nature of grief  
  One's Svarupa is the same as in Susupti  
  One's Identity with Brahman  
  Proof of Brahman-Arman Identity  
  Why not qualified awareness?  
  Unwareness of even oneself  
  An example  
  The question of Avidya in Susupti  
  Objections for Avidya's non-existence  
  A vidya exists, but not Adhyasa in Susupti  
Chapter 14 Turiya 183-203
  Saksi  
  Sankhya-Yoga  
  Right Realization is Sarvatamabhava  
  Examples  
  Sublimation of the world  
  Samasti- Vyasti  
  Vaisvanaratma  
  Taijsatrna  
  Prajfiatma  
  Turiya  
  Some doubts  
  Omkara  
Chapter 15 The Analysis of Five Sheaths 204-212
  Transactions in Vyasti  
  The Nature of the Analysis  
  Annamayatma (Vya~ti)  
  Pranamayatma (Vyasti)  
  Manomayatma (Vyasti)  
  Vijfianamayatma (Vyasti)  
  Anandamayatma (Vyasti)  
  Upasafikramana of Samasti Atmans  
  Ananda-Anandl  
  Upasana Meditation on Sarnasti Atma  
  Summary of Jiva Prakaranam 213
  Sadhana Prakaranam 214
Chapter 16 Moksa 215-219
  What is Moksa?  
  Moksa is only through Jfiana  
  Jnana is not a result of Karma  
Chapter 17 Sannyasa 220-226
  Veda permits Sannyasa  
  Vidvat Sannyasa  
  Karma of Jnani  
  Vividisa Sannyasa  
  The rules of Vividisa Sannyasa  
  Slipping from Sannyasa  
Chapter 18 Upasana 227-229
  What is Upasana?  
  Relation with Alambana  
  Upasana of Pratika  
Chapter 19 Karma 230-238
  Feature of the Veda  
  The Creation of Varnas  
  Varna Dharma  
  Asrama Dharma  
  Karma  
  Can Karma lead to Moksa?  
  Path of Moksa - One or Several?  
  Bhakti  
  Summary of Sadhana Prakaranam 239
  Epilogue 240-246
  Index 247-251
Sample Page








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